[11/9/2013 6:01:53 PM] *** Group call ***
[11/9/2013 6:07:04 PM] Thuan Thi Do:
http://vi.falundafa.org/
[11/9/2013 6:10:20 PM] Thuan Thi Do: . Another of the symbols used in the
mysteries was the Thyrsus, a staff with a pine cone on its top: frequently it
was said to be filled with fire. In India a bamboo with seven knots is used. The
Thyrsus was magnetised by the priest and laid against the spinal column of the
candidate, thus giving him some of the priest's magnetism and helping the
candidate to pass in full consciousness to the astral plane. The fire symbolised
kundalini. The Southern Buddhists enumerate five psychic powers which may be
gained by the man who is making progress on the Path, (1) The ability to pass
through the air and through solid objects, and to visit the heaven-world while
still physically alive. This may perhaps mean nothing more than ability to
function freely in the astral body, the heaven-world mentioned being perhaps
merely the higher levels of the astral plane. (2) Divinely clear hearing, this
is evidently [Page 257] the astral faculty of clairaudience. (2) The ability to
comprehend and sympathise with all that is in the minds of others: this appears
to be thought-reading, or telepathy. (4) The power to remember former births.
This is clearly a faculty of the higher mental or causal body. (5) Divinely
clear vision, i.e., clairvoyance. In some lists there is added also the
deliverance by wisdom, which means the attainment of freedom from re-birth.
This-is clearly a very high attainment and scarcely seems to belong to the same
category as the other powers enumerated. [Page 258]
[11/9/2013 6:11:05 PM] Thuan Thi Do: CHAPTER 30 CONCLUSION
Although there are at present relatively few who possess direct, personal
knowledge of the astral world, its life and its phenomena, yet there are many
reasons for believing that this small group, of those who know these things from
their own experience, is rapidly growing and is likely to be very largely
increased in the near future. Psychic faculty, especially among children, is
becoming less and less rare: as it gradually becomes accepted, and ceases to be
regarded as unhealthy or “tabu”, it is likely to increase both in extent and in
intensity. Thus, for example, books have recently been published, and widely
read, dealing with nature-spirits, better known as fairies, and showing even
photographs of these dainty creatures and their work in the economy of nature:
whilst any open-minded enquirer will experience little difficulty in finding
people, young and old, who frequently see fairies, at work and at play, as well
as many other entities and phenomena of the astral world. Again, the enormous
vogue of spiritualism has made the astral world and many of its phenomena
objectively real and thoroughly familiar to many millions of persons in every
part of the globe.
Physical science, with its ions and electrons, is on the threshold of the astral
world, while the researches of Einstein and others are rapidly making acceptable
the conception of the fourth dimension, which for so long has been familiar to
students of the astral world. In the realm of psychology, modern analytical
methods give promise of being able to reveal the true nature of, at any rate,
the lower fraction of man's [Page 259] psychic mechanism, confirming,
incidentally some of the statements and teachings put forward by ancient Eastern
books and by Theosophists and occultists of today. Thus, for example, a
well-known author of books on psychology and psycho-analysis, recently informed
the present writer that in his view the “complex” was identical with the
“skandhâra” of the Buddhist system, while another psychologist of worldwide
repute told a friend of the present writer that his psychological — not psychic
— researches had led him irresistibly to the fact of re-incarnation. These are
some of the indications that the methods of orthodox Western science are leading
to results identical with those which have for ages been common knowledge in
certain parts of the East, and which have, during approximately the last
half-century, been rediscovered by a small group of individuals who, guided by
Eastern teachings, have developed within themselves the faculties necessary for
the direct observation and investigation of the astral (as well as higher)
worlds. It would be a platitude to remark that the acceptance by the world in
general of the existence of the astral plane and its phenomena — which cannot be
much longer deferred — will inevitably and immeasurably enlarge and deepen man's
conception of himself and his own destiny, as well as revolutionise his attitude
towards the outer world, including the other kingdoms of nature, physically
visible and invisible. Once a man succeeds in establishing to his own
satisfaction the reality of the astral world, he is compelled to re-orient
himself, and to make for himself a new set of values for the factors which
affect his life and determine his activities. Sooner or later, but inevitably,
the broad conception that merely physical things play a very small part in the
life of the human soul and spirit, and that man is essentially a spiritual
being, unfolding his latent powers with the help of the various vehicles,
physical, astral, and other, which from time to time he assumes — will [Page
260] displace all other viewpoints and lead men to a complete re-alignment of
their lives. A realisation of his own true nature, of the fact that through life
after life on earth, with interludes in other and subtler worlds, he is steadily
evolving and becoming more and more spiritual, logically and inevitably leads
man to see that, if and when he chooses, he may cease from dallying with life
and with drifting on the broad current of the evolutionary stream, and may
instead assume the helm of
his own life-voyage. From this point in the growth of his “awareness” of things,
and of his own inherent possibilities, he will pass to the next stage, where he
approaches the “ancient and narrow” Path, upon which he will find Those Who,
outstripping Their fellows, have achieved the maximum possible in purely human
development. These are They Who, eagerly, yet with limitless patience, wait for
Their younger brothers to come out of the nursery of ordinary worldly life into
Their higher life where, with Their guidance and assisted by Their compassion
and power, man may rise to the stupendous heights of spirituality to which They
have attained, and become in his turn a saviour and helper of mankind, thus
speeding the mighty plan of evolution towards its goal.[Page 261
[11/9/2013 6:41:38 PM] *** Call ended, duration 39:39 ***
[11/9/2013 6:41:42 PM] *** Group call ***
[11/9/2013 6:59:45 PM] Thuan Thi Do:
http://thongthienhoc.net/truongbigiao/DaiCuongTiengVoThinh4.htm
[11/9/2013 7:17:22 PM] Thuan Thi Do: Sambhogakaya (Sanskrit) Sambhogakāya [from
sambhoga enjoyment together, delightful participation + kāya body] Participation
body; the second of the trikaya (three glorious vestures) of Buddhism, the
highest being dharmakaya, and the lowest nirmanakaya. A buddha in the
sambhogakaya state still retains his individual self-consciousness and sense of
egoity, and is able to be conscious to a certain extent of the world of men and
its griefs and sorrows, but has little power or impulse to render aid. See also
TRIKAYA; TRISARANA; TRAILOKYA
[11/9/2013 7:19:48 PM] Thuan Thi Do: Dharmakaya (Sanskrit) Dharmakāya [from
dharma law, continuance from the verbal root dhṛ to support, carry, continue +
kāya body] Continuance-body, body of the law. One of the trikaya of Buddhism,
which consists of 1) nirmanakaya, 2) sambhogakaya, and 3) dharmakaya. “It is
that spiritual body or state of a high spiritual being in which the restricted
sense of soulship and egoity has vanished into a universal (hierarchical) sense,
and remains only in the seed, latent — if even so much. It is pure
consciousness, pure bliss, pure intelligence, freed from all personalizing
thought” (OG 38). In the dharmakaya vesture the initiate is on the threshold of
nirvana or in the nirvanic state. Sometimes the dharmakaya is called the
“nirvana without remains,” for once having reached that state the buddha or
bodhisattva remains entirely outside of every earthly condition; he will return
no more until the commencement of a new manvantara, for he has crossed the cycle
of births. Dharmakaya state is that of parasamadhi, where no progress is
possible — at least as long as the entity remains in it. Such entities may be
said to be for the time being crystallized in purity and homogeneity. This is,
likewise, one of the states of adi-buddha, and as such is called the mystic,
universally diffused essence, the robe or vesture of luminous spirituality. See
also TRIKAYA; TRISARANA
[11/9/2013 7:20:59 PM] Thuan Thi Do: Nirmanakaya (Sanskrit) Nirmāṇakāya [from
nirmāṇa forming, creating + kāya body, robe, vehicle] Appearance body; the
lowest of the trikaya, followed by sambhogakaya and dharmakaya. A state assumed
by a bodhisattva who, instead of entering nirvana, remains on earth to help
inferior beings. “A Nirmanakaya is a complete man possessing all the principles
of his constitution except the Linga-sarira, and its accompanying physical body.
He is one who lives on the plane of being next superior to the physical plane,
and his purpose in so doing is to save men from themselves by being with them,
and by continuously instilling thoughts of self-sacrifice, of
self-forgetfulness, of spiritual and moral beauty, of mutual help, of
compassion, and of pity” (OG 114). Beings in this state make a wall of
protection around mankind, which shields humanity from evils.

There are two kinds of nirmanakayas: the natural is the condition of a high
initiate who reaches a stage of bliss second only to nirvana; the assumed is the
self-sacrifice of one who voluntarily gives up the absolute nirvana in order to
help and guide humanity. The nirmanakaya, then,

Per Dr. Joshua David Stone, "a divine dispensation of five higher rays were
granted to this planet because of its impending movement into the fourth
dimension and the New Age. They are a combination of the first seven rays with a
touch of Source Light, or white Light, which gives them a luminous quality."

Ray No. 8 - Cleansing Ray. It helps to clean out those characteristics and
qualities within the self that one no longer needs and wants to get rid of. It
is composed of rays 4, 7, and 5 with a touch of white light mixed together -
SEA-FOAM GREEN REPRESENTING A GREEN - VIOLET LUMINOSITY.

Ray No. 9 - Joy. Helps one to attract their full potentials by first with the
Body of Light and also continues the cleansing process that the 8th Ray starts.
it is composed of Rays 1, 2, and white light - BLUISH-GREEN LUMINOSITY.

Ray No. 10 - Allows all the changes a person has been seeking to bring it fully
within themselves. Helps to code the patterns of Light formations within the
body and access their true Divinity. It is a combination of Rays 1, 2, and 3
mixed with white light - PEARLESCENT COLORED LUMINOSITY.

Ray No. 11 - Bridging of the New Age and helps one to be in touch with Divine,
Love/Wisdom. It is a combination of Rays 1, 2, 5, and white light - ORANGE-PINK
LUMINOSITY.

Ray No. 12 - Golden Ray and anchoring of the Christ Consciousness - THE GREAT
CENTRAL SUN. It is a combination of all the rays with white light - GOLDEN
LUMINOSITY.

THE 22 RAYS OF GOD are now available for us to intuit and bring forth into our
5th dimensional physical body which assist us in changing the frequencies in
preparation for the New Earth ~ Terra Christa.